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Philosophy

History of Philosophy

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A debate over the morality of Kosher slaughter [Shechita (Hebrew: שחיטה)] has raged in Poland, Iceland, Norway, Sweden, Switzerland and Denmark, where the Jewish ritual slaughter was outlawed. The more the debate goes on, the more awareness arises to Shechita as a basic Jewish religious practice. Yet veganism is a Hebrew religious operation too. This article discusses Hebrew vegan belief in terms meaningful to Jews, yet considering its utopian nature, in terms applicable to others as well. Both Shechita and veganism have universal Hebrew claims. Yet both claims are to be studied. Within this vast theme, I will analyze here veganism only, with respect to its utopian role and as a theological structure of one, yet global, community: the African Hebrew Israelites of Jerusalem. They believe themselves to be the descendants of Judah, the fourth son of Jacob Israel. They are Jewish by their cultural nature: they observe Shabbat, Torah and a weekly fast. In 70 A.D. after the Romans destroyed the second temple they escaped and fled southward and westward to various nations in Africa two millennia ago where they were sold as slaves and were enslaved in America. They left America in 1967 led by their spiritual leader Ben Ammi, defined their departure as an exodus from America. Via Liberia – where they became vegans – they arrived in Israel in 1969, established an urban kibbutz, a collective communal living which is located in a desert region. Like most Jews, their diet has tremendous importance, but unlike most Jews they are vegan. The African Hebrews have very specific vegan dietary practices. Their tradition includes teaching and studying a special diet, which is vegetarian, organic and self-produced. They observe Shabbat strictly. On Shabbat, they fast and cleanse. This mirrors their spiritual outlook that eating is a hard labor of which they are obliged to rest from by the Ten Commandments. This article presents a breakthrough idea that fasting on Shabbat indeed reflects an ancient Israelite religious tradition. “Food for Peace” s a metaphor for the theology of the Hebrew Israelites of Jerusalem unfolding their messianic utopia through which they believe people may achieve inner peace and even world peace, encompassing decades of powerful hopes, realities and nutritious lifestyle.

Without doubt “Prolegomena filozofii pracy” by Stanislaw Brzozowski sets in a historical perspective the trail which we can go through not only thanks to our serious effort, but also to the intangible internal gesture. According to this philosopher, the work irreversibly determines the shape of our lives; it creates a world of culture. What is more, life is its purpose in the sense that it makes permanent transformations in the world that protects human life – not necessarily our own! According to this new logic, man creates his life and the cognition of himself. Reconstruction of murderous mental rite of work is impossible, because living matter wears just down through the work. However, according to Brzozowski, we cannot know anything except our own life. We constantly think about it, we give it some shape. The author passionately draws from Hegel’s philosophy of process, but he arrives at his own implications. Brzozowski has made a specific identification of consciousness with a deep philosophy. In his opinion, our fear of the future would not be justified if we could rely on the work of our ancestors. However, work remains our constant challenge. In general, a person is very weak and fragile in the face of the world of nature. We are weak when we are subordinated to the objective rules. If a human develops in the work – he and she protects and cares for their truly human dignity. Brzozowski was a rebelious thinker. He believed in the cause of the working class even more than their own strength. I would like to dedicate my article to Stanislaw Brzozowski to demonstrate what a piercing philosopher and a theorist of social thought he was.

The article uses the notion of 'border' in the interpretation of psychological and ethical themes in "Lord Jim" by J. Conrad and "The Fall" by A. Camus. The heroes of these novels realise that they had made bad use of their freedom , and the moment in which this happened had marked their lives irrevocably, and divided it into zones of rise and fall. After this moment nothing would be as it used to. Throughout the centuries literature has developed language to express the fundamental experience of this kind; it tells the stories of people experiencing the traumatic force of a demarcation moment, which after passing, leaves no posibility of returning to the life before; it creates alternative worlds inhabited by people who seek the truth about their "I", it constructs situations that embodies our anxiety resulting from the fact that man is not "redy and finished", and in the flowing "here and now" he does deeds which shape his destiny. "The Fall" indirectly includes the question of attitude of modern world towards Condrad's ethos.

The author proposes a neophenomenological interpretation of the late Jacques Derrida’s deconstruction, by bringing it into the light of (post)secular negative philosophy and indicating the application of its mystic/ecstatic implications on a media techno-vision basis. In this conceptualization, deconstruction/negation, as an ,epoche strategy, not only denudes (kenosis) cognition of the idolatry, characteristic of the traditional methaphysics of presence and the dogmatic religion, but also suspends “the source” itself (the Offenberkeit register), and thus, causes the experience of radical emptiness (chora) as a condition of an opening to the Impossible. The author, by presenting the concept of negative image, demonstrates that technology visual media provide a suitable space (groundlessness) for Impossible to manifest itself in post-industrial culture.

The text celebrates the 30th anniversary of the Summer school in medieval philosophy and culture, established by Tzotcho Boiadjiev in the summer of 1984, and traces the development of the workshop alongside the growth of the Bulgarian school in medieval philosophy. The article traces the historical development of the only academic seminar, started during the time of totalitarian regime in Bulgaria, which is still very much alive, gives opportunity tomany students and young scholarsdevelop research skills and to participate in the academic life of the international studies on the thought of the Middle ages.

The course of training in philosophy has been opened in 1992–93 year. Now it has full term accreditation for 6 years and it is on the 2th place in the national ranking of specialties. 14 young doctors in Philosophy graduated in Veliko Turnovo. Our Faculty has been accepted as national and international center of philosophical researches and education.

32nd Hegel Congress gave birth to a new direction in front of Hegelian studies – the turn to the systematic thinking and system-making. This general discourse rises the most basic question: how to develop “the pure philosophical science” as metaphysics, the own region of philosophical knowledge. Thinking in system, which is Hegel’s legacy, is one of the possible ways in front of the contemporary metaphysics and as a specific of philosophical method as “pure thinking“ of absolute.

The contextual concept of science regards a scientific theory as a whole simulation for the mechanism of natural world under the given context. It argues that a scientific theory is to understand the reality only in the sense of intentionality in the process of reality simulation, rather than to describe reality in the sense of one-to-one correspondence. This concept of understanding reality is totally different from that of describing reality.Compared with the realist approaches and the anti-realist approach, the contextual approach has the following advantages: (1) it contributes to bridge the communication between the preachers of scientism and the humanists;(2) it has helped to solve the problem of underdetermination faced by scientific realism; (3) it is relatively easy to understand the correction about the concept and theory; (4) it could reflect the true process of science more properly. Therefore, it is a more promising and convincing new perspective to understand science.

In this interview, László Tengelyi answers the question of the Hungarian Phenomenological Society: “how did you arrive to the phenomenological tradition and to phenomenological thinking?” The
form of the answer is an essay which was written in 2006. Tengelyi describes his first encounter with Husserl and Heidegger through Nicolai Hartmann’s aesthetics and ontology. This attraction was deepened during his 1988-89 stay in Leuven with the support of the Soros Foundation. Rudolf Bernet and other prominent phenomenologists (Klaus Held, Bernhard Waldenfels, Marc Richir) convinced him that phenomenology is one of the possible ways of original thinking. What distinguishes phenomenology from other contemporary schools of thought (structuralism, analytical philosophy, critical social philosophy) is its inner relation to the whole tradition of Western philosophy. That is why phenomenology, “with its historical saturation”, is able to maintain a kind of spiritual vigilance in the philosophical practice.

The encounter between the Christian philosopher Justin Martyr, of Samaritan background, and Tryphon the Jew (around 150 AD) offers essential pointers to understand more precisely what “Greek”, or rather Hellenistic, philosophy meant. First, Greek was not a nationality, but a culture, a langue axiale in which Greeks and non-Greeks could exchange and debate ideas. Again, as educated persons, they shared a literary canon (in artificial Greek) and methods of conceptualisation. Consequently, they shared a common framework in terms of the rationality of discussion, which also extended to theology. Rational theology was a legitimate branch of philosophy as the third theoretical discipline according to Aristotle. The inclusion of theology in philosophy shows that the ultimate subject for philosophy was not sterile speculation, or pure theory, but the principles which, in forms of practical syllogisms (Aristotle, NE 1144a 31-2), would lead to action, thereby answering the fundamental problem “how to live”. Greek philosophy was supposed to prepare a “way of life” (P. Hadot). More than that, it was not without reason that successive Roman emperors invited the advice of philosophy in the complexities of the imperial polity.

In his seminal paper, ‘Can There Be Vague Objects?’ (1978), Gareth Evans advanced an argument purporting to prove that the idea of indeterminate identity is incoherent. Aware that his argument was incomplete as it stands, Evans added a remark at the end of his paper, in which he explained how the original argument needed to be modified to arrive at an explicit contradiction. This paper aims to develop a modified version of Evans’ original argument, which I argue is more promising than the modification that Evans proposed in his remark. Last, a structurally similar argument against the idea of indeterminate existence is presented.

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